Hâdir And Nâzir And The Divine Attributes
The Divine Attributes are divinely ordained and non-inferable. Logic,
reasoning, analogy, and other forms of interpretation are not relied upon
to know an attribute but only Divine disclosure through the primary two
sources of the Shari`a i.e. Qur'an and Sunna. This is an elementary point
of `aqida that is present in most if not all books of `Aqida, including
the Maturidi classics. So we cannot speak of al-Hâdir, while al-Nâzir is
the same as al-Basir and al-Shahid. As for al-Hâdir it is precluded,
because Hâdir in Arabic has the sense of a being physically present at a
location, i.e. attributes of the created not the Creator. And Allah knows
Concerning the authentic statement of Shaykh Ahmad Sirhindi - Allah
sanctify his soul - that "[He] is Hâdir and Nâzir," there are many caveats
to make concerning this:
1. Isolated statements cannot be used to invalidate a basic rule of Ahl
al-Sunna in the Divine Names and Attributes, namely that spelled above and
also in the forums and in several past posts related to al-Asma' wa
2. Shaykh Ahmad Sirhindi was careful to frame his statement within an
affirmation of the sincere murid's consciousness of the all-encompassing
nature of Divine Knowledge within the ladder of spiritual process in the
Naqshbandi Tariqa. That is NOT the sense meant by those being objected to,
nor the cautious style followed by those objecting.
3. Shaykh Ahmad Sirhindi means something other than what those who use
hadir in the Arabic language and in relation to the Prophet ﷺ mean.
Namely, he means Hâdir NOT in the normal creatural sense of "present" but
in the non-creatural sense of "Divine Knowledge of Things in their
Essence" (al-`ilm al-huduri). This is explained by him at length in his
epistle #48 of Volume Three to the Prince, Zadah Khwaja Muhammad Sa`id
titled "The Secret of His Nearness and the Self-Disclosure of His
Essence". And this is a highly peculiar, specialized sense that should be
treated thus unless one is interested in making Shaykh Sirhindi say other
than what he means.
4. Some of our contemporaries innovatively use the same phrase in terms of
statements of `Aqida, giving rise to legitimate doubt as to what they mean
by their use of the phrase, a doubt fortified by their adding provisions
such as "Hâdir and Nâzir cannot be applied to anyone besides Allah."
5. Those who use Hâdir in relation to the Best of All Creatures, our
Master Muhammad ﷺ, mean it in the creatural sense of his noble soul
or noble essence being physically and spiritually present wherever Allah
Most High wishes. One who denies that the Prophet ﷺ can be present in
that sense, has left Islam.
6. None of what the opponents bring up as supposed proofs actually
invalidates the use of Hâdir for the Prophet ﷺ among many other
shared Names. For example, Allah Most High is Ra'uf and Rahim, and He is
Nur, all three attributes being also given by Him in His Own Pre-Existent
Speech - the Qur'an - to the Prophet himself ﷺ .
7. If it comes to scholarly quotations, they should accept that the
attribute of Hâdir is applied to the Prophet ﷺ by the Ulema of Ahl
al-Sunna, for example Mulla Ali al-Qari in Sharh al-Shifa and countless
others such as Shaykh Ahmad Zayni Dahlan, Shaykh Abu al-Hasan al-Shadhili,
Shaykh `Abd al-`Aziz al-Dabbagh, and probably also by Shaykh Ahmad
Sirhindi himself - may Allah sanctify their secrets.
There is more to say on the topic but these are some of the main points
from which I hope this discussion should gain.
GF Haddad ©
The Imam of Naqshbandiya Hazrat Mujaddid Alif Thani
Sheikh Ahmed Sirhindi ra writes;
"Allah swt is aware of each and every minor and major
condition and is HAZIR and NAZIR. (One should) feel
contrite before Him."